"Pimps, Whores and Welfare Brats"

In “Pimps, Whores, and Welfare Brats” by Star Parker, the government has allowed for the creation of many social “structures”, which yields an inhospitable effect. By developing programs to sustain and accommodate the victims of poverty, crime, and homelessness, independence is thrown to the wayside. In the media, blacks are often perceived and “displayed” by their ability to “whine about racial injustice, which is much more telegenic than a black conservative telling an audience that America can work if you give it a chance,” Parker states.

The secularism approach that the socialists in government use is a strategy that intertwines and keeps the lower class under for good. The process starts off with the “welfare brat,” the children born to the first generation of welfare recipient. The individuals stuck on welfare and other government assistance; realize that they no longer have to work hard to obtain, what is considered, the bare minimum. This creates a domino effect within the families of the African American community, merely so that some could take advantage of the benefits that the government has to offer. The impact is so great that black family’s breakdown and is then no longer able to support their own. Fortunately, the church was primarily the institution that blacks often turned to as a source of unity and hope. Unfortunately, due to the implementation of separation of church and state, the decline in a religious bond and relationship with God has not only affected blacks, but Americans as well. Other restrictions and even barriers, or lack thereof, including abortion rights, voting rights, affirmative action, inequality and racism are observed by the conservative and issued by the political “pimps” and “whores.”

 Nonetheless, government programs provide aid to the helpless, meanwhile leaving them feeble, and perhaps encouraging the mindset "you get yours, baby, and I get mine!” Evident in the article, “Lewd Leftists: Liberals I Have No Use For!” it is the liberal social policies that has caused the tension between the black neighborhoods and white communities in America.

Lessons From Down Under: Reflections on Meanings of Literacy and Knowledge From an African-American Female Growing Up in Rural Alabama by Bessie House-Soremekun

Before reading this excerpt, I was informed that most of the events that took place in the Civil Rights movement happened in Alabama, but it completely slipped my memory. Besides that fact, the mention of there being formal and informal realms of Southern Society is what mainly caught my attention. Just like in other essays and stories that we have read thus far in my english composition class, I have gained knowledge on how many aspects of literacy there are. As we all have learned, formal literacy is acquired through teaching and educational activities, but informal literacy has a wide range of ways to be acquired. Dr. House-Soremekun, as she would prefer to be referred to as, spoke of how her grandmother was never called Ms. or Mrs. by the white people that she took care of. When Bessie brought this to her grandmother's attention she stated that it was just how whites were taught growing up. Her grandmother needed this type of informal literacy living in the 1800's and then through the time of the Civil Rights movement. If this form of literacy was not obtained by Bessie's grandmother, it could have resulted in her death by the whites. I understood the whites feeling of superiority over African-Americans, but what I didn't understand is why someone that was younger than her grandmother, whether they were black or white, were not taught to treat their elders with respect? It upset me to hear that a teenager was calling a senior citizen by her first name, instead of with a title in front of it. I just believe that no matter what, respect for your elders should be something taught to children of all races, ethnicities, and cultures and that discrimination and prejudice should be put aside when it comes to that. I also question why whenever blacks obtain something valuable, that their congratulation consists involves their race. Why is it that blacks can never be congratulated on their hard work or their level of knowledge obtained, without someone stating "not many black people can get this far?" There are times when I feel that we will never be considered equal to the white man, no matter how many degrees or how much effort we as black people put in to prove that race and skin color should not be a factor in equality.

The New Look: Black and on Welfare

When I first saw the title Black and on Welfare, I had to admit that my mind was already judging the people involved. I had formed a hypothesis stating that most of these women will tell us how to manipulate the system. From my prior knowledge of welfare I was under the misconception that majority of the women on it was there for a long period of time. The reason I was under this belief system was because I grew up around women manipulating the system. They weren’t necessarily doing it because they were lazy but because the women knew that assistance was needed. After reading the article I discovered this view is not the case. Most women actually don’t want to stay on Welfare for long periods of time and do not appreciate the “discriminatory attitude” (27) that caseworkers often portrayed. I was also able to learn that it is most likely the government’s fault for the long term status of Black women on welfare. I found that self-sufficiency coaches (SSCs) are assigned to people who are on welfare. SSCs are responsible for finding the people on welfare a long term job so eventually the people on welfare will be able to get off of welfare. So, instead of the SSCs acquiring knowledge about the dependent and assessing them correctly, SSCs usually “ignore and disrespect them” and are placed in jobs that are “part hired… poor salaries, and offer(s) little or no benefits” (31). Thus, the dependents on welfare return to the welfare department to get a better job or something long term. In order to fix this, I believe it is as simple as checking the educational status of the dependents and putting them through some sort of training so they know the job at hand. SSCs also need to be able to put the dependents in jobs that could eventually turn into a career, something that is more long-term.

Reel Women: Black Women and Literacy in Feature Films

While reading this excerpt by Joanne Kilgour Dowdy, it was hard for me to truly relate to what she was saying because while watching films, I never actually thought of the literacy level of black women that the film director was trying to portray. Although I have seen the majority of the films referred to by Dowdy, I never thought of how negatively black female literacy was being portrayed. The one film that I could actually think of literacy as a main topic of the film was Losing Isaiah. This film actually portrays how illiteracy can affect your life negatively. The  main character didn't have any "book sense" (170) and only decided to learn as a way to prove to the court system that she was serious about regaining custody of her son.
Moving on to another film mentioned, Wit, it amazed me how the African American nurse, Sue, did not know the definition of "sophorific" (171). I remember watching this movie in class and wondering how this lady could become a registered nurse without knowing the terminology needed to become one. I didn't look at this as a bad representation of the literacy of black women, but instead it made me wonder if doctors actually knew what they were doing regarding healthcare and patient care.
Besides the films that do not have a mainly African American cast, it is difficult for people to think of how blacks are portrayed unless a comparison is seen with a white person in the film. For instance in the film Passion Fish, both the protagonist and antagonist were addicts, however, the black woman was looked down upon by the white woman once she found out about the addiction problem she was having and also on the fact that she did not finish her nursing program. The white woman had no problem with the way the black woman took care of her, it was just that once she had the knowledge of her addiction, she began to look at her differently and treat her differently. This stood out to me although Dowdy didn't mention that it came to the attention of her students. The African American woman could have easily treated the patient badly once she found out about her alcohol addiction, because that could have been the reason behind her car accident, meaning the reason why Woodard had to be there in the first place.
This excerpt has taught me a lot actually, because now when  I look at films, I will not just watch it, but look at the way the director is trying to portray certain types of people and cultures through the characters. This should encourage other readers to do the same, because if they are not aware of certain images purposefully being displayed, then stereotypes of genders, or ethnicity, will be formed.

Going Against the Grain: Maria W. Stewart, a Case in Point

The struggle for African American women's literacy is best illustrated in Maria W. Stewart's work, which advocates initiation and action for the sustainment of "the race." Personal experience has enabled her to speak out against injustice in an era that did not grant women, in general, this priviledge. Born in Hartford, Connecticut in 1803, she grew up as a servant both indentured and domestic, however, moving to Boston and marrying James W. Stewart gave her some liberty. Now that Maria was apart of the African American "middle class," she used her respected status within the racial group to gain political favor. However, especially after the Civil War, "...African American women in the natural order [were] not only as intellectually and socially inferior to others but also amoral, licentious, and lascivious." Based on this frivilous idea, Maria is the exception.

Maria W. Stewart literally goes against the grain. Meanwhile she questions her purpose and asks "if not now, when? If not me, who" Aware, yet careless of the social practices, as it is a woman's place to be in the home, Maria is determined to make her voice heard. This kind of persistence, in favor of the African American society, has been the strength of many activits and civil rights leaders alike by bringing change and injustice to the forefront. Furthermore, Maria published works such as "Religion and the Pure Principles of Morality: The Sure Foundation on Which We Must Build" in the Liberator, an anti-slavery newspaper in which she focuses on equality and obtaining liberty, but particularly about the importance of education. By publishing articles, speaking in public and gaining recognition, the tactic of being "rebellious" has proven to be an inspiration for others to join in on the cause. Going a step further, Maria calls out to the "daughters of Africa" and lets them know, "It is not the color of the skin that makes the man, but it is the principles formed within the soul."

In Going Against the Grain there was a story of a woman named Charlotte Forten. She came from a respected Black abolitionist family. Forten made history when she went to Port Royal to teach freed African-American slaves. This place is of significance because of Port Royal’s history. In 1862 the Union and the Confederate was at war with each other. They fought one their battles on Port Royal, which drove slave owners out of the island. When people first heard that the island was “abandoned” (144) people like Edward L. Pierce, a Boston attorney, wanted to take over the lands because it was full of two things: a “valuable variety of cotton” (144) and “contraband” (144), otherwise known as African-Americans. This was stopped by Abraham Lincoln’s letter to the Board of Tax Commissioners for the District of South Carolina, saying that the land will be used for school purposes. This letter “marked the very first federal funding for educational opportunities for African-Americans”(145). Moving ahead in time, Charlotte Forten moved to Port Royal. She came to Port Royal with great knowledge of writing and of class distinction. She was able to teach African-Americans so well because she did not “view freed slaves as either contraband or unequals” (146). I believe this is what made her so great in people’s eyes. It is hard to try to fit into peoples’ lives when the lives are so very different than your own, and instead of just getting the people to conform she was able to conform a little of herself so that African-Americans can learn properly.

Going Against the Grain (Part 2)

          In this section of the reading, the main idea is that people, especially African Americans, must use literacy as a mandate for action. I support that statement because I also allow literacy to encourage and empower me. Slaveholders purposely kept the slaves illiterate in order to maintain the levels of obedience. There were even laws passed prohibiting an African Americans from learning to read and write. The illiterate slaves do not know any better. Literacy would empower them and enlighten them about slavery. This was a main theme in the fight for human rights.
          "In Soldiers of Light and Love: Northern Teachers and Georgia Blacks, 1865-1873, Jacqueline Jones reports that African Americans recognized the symbolic and practical significance of literacy. After emancipation, going to school became a political act as well as a means of personal edification. Black people joined together to establish schools and hire teachers for young and old alike, and their collective efforts represented both defiance to white authority and an expression of community self-interest." This statement proves that Black people took full advantage of an education once they were given the opportunity. They mostly wanted to become literate for themselves. Literacy gave them the chance to disobey white leaders and become a black leader.
           In "The Legacies of Literacy" (1988), Harvey Graff makes two points that are central in the history of literacy for African American women. His first point is that primary users of literacy have been the state, the church, and commerce, institutions that by his reckoning have held political and cultural hegemony over the functions of literacy. Whatever women wanted to do involving literacy would be perceived by these hegemonic structures as going against the grain. Literacy did not come easy at all for black women. His second point is that reading was spread to many "illiterates" and "semi literates" through oral activities, which indicates that reading was then a collective process, as opposed to the private, silent reading process we now think it to be. The oral dimensions of literacy development deserve much more attention, especially in the black community, in which oral traditions are richly constructed.